In the mid-1970s, I was deeply immersed in the world of Transcendental Meditation (TM), an enormously popular movement then sweeping through Hollywood. Like many young people, I was searching for meaning and purpose while also struggling with stress. My wife, Tova Hinda, and I trained with Maharishi Mahesh Yogi to become TM teachers. We dedicated 10 years to meditation, yoga, and studying Hindu scriptures, practicing four hours daily until 1981. We also held executive positions in the TM national organization.

What made our experience unusual was that we maintained our deep meditation practice while becoming fully Torah-observant Jews.

In 1978, during Rosh Chodesh, I had a brief encounter with the Lubavitcher Rebbe in Brooklyn as he was returning home. He wished me a good month—a fleeting moment that, in hindsight, carried far more significance than I could have imagined.

Decades later, I discovered that six months before that greeting, the Rebbe had issued a confidential memorandum to 50 mental health professionals. In it, he warned that TM was the most dangerous of all Eastern meditation practices, having already exposed tens of thousands of Jewish youth and adults to idolatry, and in too many cases, cult involvement.

Yet, the Rebbe’s stance on Eastern practices revealed remarkable nuance. While many Jewish leaders banned meditation outright, the Rebbe recognized something deeper: beneath the spiritual trappings, these techniques offered genuine value for mental health and stress relief. Rather than prohibiting meditation entirely, he distinguished between the religious framework and the underlying method or technique, which was not inherently problematic. Meditation was a tool—neutral, but potentially quite beneficial when used correctly.

This insight is more relevant now than ever. Today, over 75% of American adults report experiencing stress-related symptoms. In Israel, more than half of the adult Jewish population suffers from clinical anxiety. Fortunately, our bodies have a built-in remedy: the “relaxation response,” an innate physiological defense against stress. Meditation is a profoundly effective way to activate this response.

Time has affirmed the Rebbe’s foresight. Today, mind-body practices are integrated into mainstream medicine, helping countless people manage stress and anxiety without religious content. What seemed fringe in the 1970s is now accepted by doctors and therapists alike. In fact, the Rebbe urged Jewish mental health professionals to develop protocols for meditation that would be “kosher”—free of idolatrous elements and aligned with halachah. Unfortunately, that didn’t happen—until now.

It has taken me over 40 years to understand the deeper meaning of my journey: why I became a meditation teacher, why I studied behavioral science, and why I ultimately embraced Orthodox Judaism. What once seemed like conflicting paths—TM instructor, religious Jew, and researcher—have come together in a remarkable way. Today, I’m a Lubavitcher and the author of Kosher Calm, where I share tools for meditating in a way that is psychologically effective while remaining within the bounds of halachah.

Getting Started With Kosher Meditation

A word of caution: the Rebbe clarified that meditation isn't for individuals already managing their lives effectively. He viewed meditation as beneficial for those overwhelmed by daily struggles, whether at work, with family, or facing health or financial concerns. He compared it to medication: too much can be harmful, and too little is not effective. Once challenges subside, he advised discontinuing the practice.

To begin, set aside 15 to 20 minutes twice a day for at least a week. This may seem like a big commitment for busy and highly stressed individuals, but the scientific benefits are so well documented that it's worth the effort.

Next, choose a focus word. This will be the word you mentally repeat during your meditation. Consider using a Hebrew word like Shema, emunah, or shalom, or an English word like calm or peace. You can even create your own—just keep it simple.

Find a quiet space where you can minimize interruptions. Sit comfortably, close your eyes, and breathe normally, allowing your body to relax. After settling in for a minute or so, begin repeating (i.e., thinking) your focus word without moving your lips or tongue. Let the word come naturally and effortlessly.

It’s completely normal for your mind to wander. When you notice that your attention has drifted, gently bring your awareness back to your focus word. Continue this process for about 10 minutes. When time’s up, sit quietly for a moment before opening your eyes.

Meditate again later in the day, ideally eight or more hours after your first session, preferably before dinner. Start with ten minutes and gradually build up to 15–20 minutes per session.

What to Expect

Your first experience may feel surprisingly easy, or you may encounter some resistance. Both are normal. Some sessions may feel peaceful, while others might be filled with mental chatter. Some days you may feel calm, and other days more distracted. You may even fall asleep. Don’t judge your experience. Whatever happens is exactly what you need in that moment.

If you find meditation helpful, consider making it part of your daily routine. Many find that meditating in the morning helps them begin the day feeling centered and focused.

As Jews, it’s comforting to know that we can gain the benefits of meditation in a way that is both effective and halachically sound.